Imitatio Dei & Mipnei Darkhei Shalom

The particularistic emphasis of Jewish ethics is a frequent subject of rabbinic commentary and apologetics. While it’s clear that Halakhah places a duty upon Jews to behave ethically toward non-Jews, Hazal’s formulation of that duty makes it sound almost like an afterthought.

One does not restrain poor pagans from collecting the gleanings, forgotten pieces and what is left on the corners of fields mipnei darkhei shalom.
. . .
One supports poor non-Jews together with poor Israelites, and one visits sick non-Jews together with sick Israelites, and one buries dead non-Jews as one buries dead Israelites mipnei darkhei shalom.

(Gittin 59a-61a). “Mipnei darkhei shalom” is typically translated as something like “to promote the ways of peace.” But what kind of halakhic-ethical duty does it create? Is it merely pragmatic, i.e., Jews ought to treat non-Jews well to ensure peaceful co-existence? Rabbi Walter Wurzburger, in Ethics of Responsibility, argues, based on the Rambam in H. Melakhim 10:12 and H. Avadim 9:8, that mipnei darkhei shalom stems from the more general obligation of imitatio dei.

The Rambam in Melakhim writes:

The Sages commanded us to visit the sick of the pagans and to bury their dead together with the dead of the Israelites and to support their poor amidst the poor of the Israelites to promote the ways of peace (mipnei darkhei shalom). As it is said: “God is good to all and His compassion extends to all His creatures” (Ps. 145:9). And it is said: “Its ways are the ways of pleasantness and all its paths are peace” (Prov. 3:17).

R. Wurzburger observes:

Maimonides quotes as prooftext for “the ways of peace” a biblical source that is not mentioned in the Talmud. Why did Maimonides find it necessary to adduce an additional scriptural source, instead of relying exclusively on the biblical passage, “Its ways… are peace,” which, according to the Talmud, serves as the sole biblical basis of “the ways of peace”?

To answer this question, R. Wurzburger directs us to the Rambam in H. Avadim:

With respect to the moral attributes of God that we are commanded to imitate, it is said “and His mercy extends to all.”

The verse cited by Rambam regarding imitatio dei is the additional verse cited regarding mipnei darkhei shalom. To explain the Rambam’s use of “and His mercy extends to all”, R. Wurzburger distinguishes between “act-morality” – the familiar action-oriented mitzvot, and “agent-morality” – obligations intended for character development, particularly those relating to imitating divine attributes.

Maimonides, apparently, seeks to guard against the misconception that the various laws mandating philanthropy to non-Jews are merely devised to serve Jewish self-interest. He, therefore, cites a biblical verse making it clear that the prescribed practices represent vital components of the religious imperative to engage in imitatio Dei.

By linking the pursuit of “the ways of peace” with the emulation of the divine attribute of compassion, Maimonides suggests that even in situations in which, for technical reasons, certain provisions of act-morality may be inapplicable, considerations of agent-morality form the matrix of additional obligations. Although the Torah’s commandment prescribing alms-giving does not include an obligation to support non-Jewish poor people, agent-morality dictates that we display compassion to all individuals. . . . Whereas Jewish act-morality contains features that differentiate between members and non-members of the Covenantal community, agent-morality makes no distinctions. Insensitivity to the needs of others is no less reprehensible when it is displayed in one’s conduct toward non-Jews than it would be toward Jews.

The Gemara cites, “its ways are the ways of pleasantness and all its paths are peace” as the source for mipnei darchei shalom. Do you really think the pasuk is just referring to getting along with the neighbors?

The Gemara cites, “its ways are the ways of pleasantness and all its paths are peace” as the source for mipnei darchei shalom. Do you really think the pasuk is just referring to getting along with the neighbors?

I was referring to the stuff about violating shabbos to save a non-Jew, e.g. R’ Feinstein’s rebuke of the Hafaitz Hayim (source) not your piece from Gitin.